Rig Veda 10.10.5: Mandala 10, Sukta 10, Mantra 5
Sukta 10.10
- Devata
- Tvaṣṭṛ and Savitṛ, with cosmic witnesses Earth and Heaven
- Rasa
- Shanta (peace) and Adbhuta (wonder)
गर्भे नु नौ जनिता दम्पती कर्देवस्त्वष्टा सविता विश्वरूपः । नकिरस्य प्र मिनन्ति व्रतानि वेद नावस्य पृथिवी उत द्यौः ॥
gárbhe nu nau janitā́ dámpatī kár devás tvaṣṭā́ savitā́ viśvárūpaḥ | nákir asya prá minanti vratā́ni véda nāv asyá pṛthivī́ utá dyáuḥ ||
ഗർഭത്തിനുള്ളിൽ തന്നേ നമ്മുടെ ജനിതാവ്—ദമ്പതികളായി—ഏത് ദേവനായിരുന്നു? ത്വഷ്ടൃ, സവിതൃ, വിശ്വരൂപൻ. അവന്റെ വ്രതങ്ങളെ ആരും ലംഘിക്കുന്നില്ല; അവനെ പൃഥിവിയും ദ്യൗ (ആകാശവും) അറിയുന്നു—നാം കൂടി അറിയുന്നു.
Word by Word
- गर्भे
- in the wombNounपुंलिङ्ग; सप्तमी; एकवचनRole अधिकारणRoot गर्भ (प्रातिपदिक)
- नु
- now/indeedIndeclinableनिपात (अव्यय)Root नु (निपात)
- नौ
- of us twoPronounषष्ठी (वेदिक-प्रयोगे ‘नौ’ = ‘नः’); द्विवचनRole सम्बन्ध (षष्ठी)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- जनिता
- the begetter/producerNoun (agent) / Kṛdantaपुंलिङ्ग; प्रथमा; एकवचनRole कर्ताRoot √जन् (जनि) + तृच् (कर्तरि) → जनितृ/जनिता
- दम्पती
- the two spouses (house-lords)Nounपुंलिङ्ग; प्रथमा; द्विवचनRole कर्ताRoot दम्पति (प्रातिपदिक; ‘गृहपति’ अर्थे)
- क
- who?Pronounपुंलिङ्ग; प्रथमा; एकवचनRole कर्ताRoot क (प्रश्न/अनिर्दिष्ट-सर्वनाम)
- देवः
- the godNounपुंलिङ्ग; प्रथमा; एकवचनRole कर्ताRoot देव (प्रातिपदिक)
- त्वष्टा
- Tvaṣṭṛ (the divine artisan)Noun (proper)पुंलिङ्ग; प्रथमा; एकवचनRole कर्ताRoot त्वष्टृ (प्रातिपदिक; देवता)
- सविता
- SavitarNoun (proper)पुंलिङ्ग; प्रथमा; एकवचनRole कर्ताRoot सवितृ (प्रातिपदिक; देवता)
- विश्व-रूपः
- all-formed, of all formsAdjectiveपुंलिङ्ग; प्रथमा; एकवचनRole विशेषण (कर्तृ-पदस्य)Root विश्व (प्रातिपदिक) + रूप (प्रातिपदिक) → विश्वरूप (समास)
- नकिः
- no oneIndeclinable (pronominal negative)निषेधार्थक-अव्ययRole कर्ता (निषेध-कर्ता: ‘no one’)Root नकिस्/नकिः (निपात/सर्वनाम; ‘न कश्चित्’)
- अस्य
- of him/of this (one)Pronounपुं/नपुं; षष्ठी; एकवचनRole सम्बन्ध (षष्ठी)Root इदम् (सर्वनाम-प्रातिपदिक) → अस्य
- प्र
- forth, forward (intensifier)Indeclinableउपसर्गRoot प्र (उपसर्ग/अव्यय)
- मिनन्ति
- they diminish/violateVerbलट्; परस्मैपद; प्रथमपुरुष; बहुवचनRole क्रियाRoot √मि/√मिन् (हिंसार्थ/क्षयार्थ) → मिनति
- व्रतानि
- ordinances, sacred lawsNounनपुंसकलिङ्ग; द्वितीया; बहुवचनRole कर्मRoot व्रत (प्रातिपदिक)
- वेद
- knowsVerbलिट् (परिपूर्ण/परस्मैपद-रूप; ‘he knows’); प्रथमपुरुष; एकवचनRole क्रियाRoot √विद् (ज्ञान) → वेद
- नौ
- us twoPronounद्वितीया (वेदिक-प्रयोगे ‘नौ’ = ‘नौ/आवाम्’); द्विवचनRole कर्मRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- अवस्य
- of help/protectionNounनपुंसकलिङ्ग; षष्ठी; एकवचन (अर्थे: ‘सहायस्य/रक्षणस्य’)Role सम्बन्ध (षष्ठी)Root अवस् (प्रातिपदिक; ‘रक्षा/सहाय’)
- पृथिवी
- EarthNoun (proper)स्त्रीलिङ्ग; प्रथमा; एकवचनRole कर्ताRoot पृथिवी (प्रातिपदिक)
- उत
- and alsoIndeclinableसमुच्चयार्थक-अव्ययRoot उत (निपात)
- द्यौः
- Heaven/SkyNoun (proper)स्त्रीलिङ्ग (वेदे प्रायः); प्रथमा; एकवचनRole कर्ताRoot द्यौ/द्युस् (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (सन्धि-निरसन): गर्भे | नु | नौ | जनिता | दम्पती | कः | देवः | त्वष्टा | सविता | विश्वरूपः || नकिः | अस्य | प्र | मिनन्ति | व्रतानि | वेद | नौ | अवस्य | पृथिवी | उत | द्यौः || 1) ‘कर्देवस्त्वष्टा’ इत्यत्र संहितायां ‘कः देवः त्वष्टा’ इति पदच्छेदः (ः + द → र्-आदेशः: कः + देवः → कर्देवः)
- 2) ‘नावस्य’ = ‘नौ अवस्य’ (स्वर-सन्धिः/संहितायां दीर्घीभावः)
- 3) ‘विश्व-रूपः’ समासपदम्
- 4) ‘नकिः’ वेदिक-निषेध-सर्वनाम/निपातः (‘न कश्चित्’)
The meaning
Outer meaning
They ask: in the womb, who begot us as a pair? Which god? It was Tvaṣṭṛ, Savitṛ, the all-formed. None violates his ordinances; Earth and Heaven know him—and so do we.
Inner meaning
The ‘pair’ points to twin powers in consciousness (Yama–Yamī as complementary principles). Their origin is not personal passion but a divine formation: Tvaṣṭṛ (the shaper) gives the psychic-vital-mental form; Savitṛ (the impeller) awakens and drives the evolution. ‘In the womb’ is the secret matrix (garbha) of being where the divine intention fashions dualities for a higher unity. The inviolate ‘vratāni’ are the laws of right development: desire cannot override the formative wisdom that set the terms of growth. Earth and Heaven signify the grounded physical nature and the luminous mind-spirit; both ‘know’ (recognize) this law—so the seeker too must consent inwardly.
Universal truth
Our deepest relations and polarities arise from a purposeful divine shaping and impulsion. Freedom is not lawlessness: true fulfillment comes by consenting to the formative truth (Tvaṣṭṛ) and the right forward movement (Savitṛ) that no part of nature can finally transgress.
Themes
cosmogonic reflection, divine law, formation of beings, dialogue
The seer
- Other hymns
- RV 10.10, RV 10.82 (Viśvakarman/Tvaṣṭṛ themes, resonant)
Significance
The seer-voice recalls the divine origin of duality to restrain impulsive appropriation. It is the ‘memory of the womb’—the psychic recollection of the law behind our formation.
The deity
- Devata
- Tvaṣṭṛ–Savitṛ (with Dyāvā-Pṛthivī as witnesses)
- Epithets
- viśvarūpaḥ, janitā, vrata-pā (implied keeper of laws)
- Related deities
- Viśvakarman, Prajāpati (later synthesis), Mitra–Varuṇa (law and harmony)
Cosmic role
Tvaṣṭṛ shapes forms and capacities; Savitṛ impels beings along the ordained path; Heaven and Earth uphold the field of manifestation.
Inner power
Power to accept one’s formation and channel desire into evolutionary purpose; the ‘right impulsion’ that cannot be coerced by lower appetite.
In ritual
Where it is used
General invocatory usage for Savitṛ/Tvaṣṭṛ in shaping/impelling rites (not uniquely fixed to a single śrauta act)
गर्भे॒ नु नौ॑ जनि॒ता दम्प॑ती कर्दे॒वस्त्वष्टा॑ सवि॒ता वि॒श्वरू॑पः । नकि॑रस्य॒ प्र मि॑नन्ति व्र॒तानि॒ वेद॑ नाव॒स्य पृ॑थि॒वी उ॒त द्यौः ॥
गर्भे॑ । नु । नौ॒ । ज॒नि॒ता । दम्प॑ती॒ इति॒ दम्ऽप॑ती । कः॒ । दे॒वः । त्वष्टा॑ । स॒वि॒ता । वि॒श्वऽरू॑पः । नकिः॑ । अ॒स्य॒ । प्र । मि॒न॒न्ति॒ । व्र॒तानि॑ । वेद॑ । नौ॒ । अ॒स्य । पृ॒थि॒वी । उ॒त । द्यौः ॥
garbhe | nu | nau | janitā | dampatī itidam-patī | kaḥ | devaḥ | tvaṣṭā | savitā | viśva-rūpaḥ | nakiḥ | asya | pra | minanti | vratāni | veda | nau | asya | pṛthivī | uta | dyauḥ
44
4×11 (approx.; Vedic flexibility)
Declarative and authoritative; a ‘law-stating’ cadence.
Instills consent to order; steadies the mind when it seeks exceptions for itself.
- गर्भे (garbhe)
- Literal: in the womb. Symbolic: in the hidden matrix of consciousness where formation begins
- दम्पती (dampatī)
- Literal: the pair, husband-and-wife. Symbolic: complementary twin-powers; dual aspects meant for a higher unity
- त्वष्टा (tvaṣṭā)
- Literal: Tvaṣṭṛ, the fashioner. Symbolic: formative intelligence shaping the instruments of nature
- सविता (savitā)
- Literal: Savitṛ, the impeller. Symbolic: divine impulsion awakening, driving evolution toward light
- विश्व रूपः (viśvarūpaḥ)
- Literal: all-formed, universal-formed. Symbolic: the One appearing in many forms; integrative formation
- व्रतानि (vratāni)
- Literal: ordinances, laws. Symbolic: laws of ṛta governing right growth; inner vows of truth
Theological/ethical anchoring: establishes divine ordinance (vrata) as inviolable; relevant to rites emphasizing cosmic law and right formation.
At dawn/solar invocations (Savitṛ) and in rites emphasizing formation, prosperity, or begetting (Tvaṣṭṛ).
Recitation to affirm divine ordinance (vrata) and right formation before undertaking a significant act.
Chant before major life decisions to align personal desire with ‘right impulsion’ and long-term dharmic trajectory.
garbha ‘womb’ indicates concealed formation. Tvaṣṭṛ (from √tvakṣ/related ‘fashion’) embodies formative craftsmanship; Savitṛ (from √sū/√su ‘impel’ traditions) is the awakener/impeller. vrata ‘ordinance’ from √vṛ ‘choose/will’ → ‘willed law’: psychologically, the fixed disciplines of truth. √vid ‘know’ is PIE *weid-.
vrata as law of ṛta, formation (Tvaṣṭṛ) and impulsion (Savitṛ), cosmic witness
Vrata as the operational face of ṛta—laws none can transgress.
Truth as recognition: ‘Earth and Heaven know’—the whole being must acknowledge the law.
Formation (Tvaṣṭṛ) + impulsion (Savitṛ) as twin engines of manifestation.
Integral/psychological symbolism: cosmic creators as inner functions shaping and moving the instruments.
dawn/early morning (Savitṛ association)
Earth = embodied stability; Heaven = luminous mind; Sun = awakening force; womb = subliminal matrix where intention is set.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘divine begetter in the womb’ identified with Tvaṣṭṛ/Savitṛ: a cosmogonic mythologem where formation and impulsion are the twin divine functions establishing inviolable ordinances (vrata).
- How does the linguistic structure reflect Proto-Indo-European roots?
- veda from √vid continues PIE *weid- ‘to see/know’ (cf. Gk oida, Eng. wit). dyáuḥ ‘sky’ continues PIE *dyew- (cf. Zeus, Jupiter).
- What is the relationship between the Rishi and the Devata here?
- The rishi appeals to the devatā as the originators of lawful formation: human relation must submit to the same vratas that even cosmic domains (earth/sky) ‘know’—devatā as the very structure of permissible becoming.
Contemplate the ‘garbha’—the quiet subliminal place where your next movement is being shaped; invite Savitṛ’s right impulsion.
Manipura (will/formation) and Ajna (right direction/impulsion)
4-4-6 breathing (inhale-hold-exhale) while repeating tvaṣṭā… savitā to feel shaping then forward drive.
Ordered aspiration; alignment with a larger evolutionary intention.
When desire presses for immediate satisfaction, recall ‘nakir asya pra minanti vratāni’—choose the action that strengthens long-term truth rather than short-term compulsion.
Maintain clear udātta on key divine names (tvaṣṭā, savitā) as per recension; keep cadences even across pādas.
Slight lift on garbhe nu nau janitā; deliberate emphasis on nakir asya… vratāni; settle on pṛthivī uta dyauḥ.
tvaṣṭā: pronounce ṣṭ as a tight cluster (tvaṣ-ṭā)., viśvarūpaḥ: keep śv distinct (viś-va)., nakir: short i, not ‘nākīr’., dyauḥ: diphthong dyau, final ḥ light.
Steady, affirming, ‘law-bearing’.
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